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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03760	Certaine sermons made in Oxford, anno Dom. 1616 VVherein, is proued, that Saint Peter had no monarchicall power ouer the rest of the Apostles, against Bellarmine, Sanders, Stapleton, and the rest of that companie. By Iohn Howson, Doctor in Diuinitie, and prebendarie of Christ-Church; now Bishop of Oxon. Published by commandement.	Howson, John, 1557?-1632.	1622 (1622)	STC 13879; ESTC S104261	94,968	168

particular part a singulis tenetur in solidum by the first institution and euery one hath power in the whole as it is vndeuided indiuisus and continues for euer Episcopus vniuersalis Ecclesiae a Bishop of the Church vniuersall 45. Now as that one Monarchie in heauen hath not the denomination in respect of any superioritie which is found among the Persons in the Trinitie the Father the Sonne and the holy Ghost who are that one Monarch of the same power and essence c. but is so called in regard of the world and coelestiall and terrestriall creatures which are subiect to them so this one Bishopricke is not Monarchicall in respect of any superioritie among those persons or Bishops which are all equall in power and degree and make all but one Bishop and supreame gouernour vnder Christ of his Church but in regard of inferiors Priests and people which are subiect to them 46. And yet as in the equalitie of persons the Father the Sonne and the holy Ghost which are all one God there is found primatus ordinis in the Father which is Aristocraticall so in pari consortio honoris dignitatis of all the Bishops of the Church which make all but one Bishop of that one Bishopricke for as Saint Cyprian saith Cypr. Non ignoramus vnum Episcopum in Ecclesiâ catholicâ esse debere there is found of necessitie primatus ordinis as in euery Aristocracie because ordo or as Saint Cyprian saith Cypr. de vnit Eccles Exordium ab vnitate proficiscitur which exordium the Fathers affirme to haue beene in Saint Peter 47. If this my breuitie in this maine point breede any obscuritie and so doth not satisfie some intelligent Auditor by reason of the diuersitie of opinions concerning the first institution of Bishops I will enlarge it in the proper place when I speake of the Primacie thus much was said by Anticipation and by occasion of that philosophicall argument proposed by Thomas and pursued by the Iesuites for the Popes spirituall Monarchie 48. Which argument resembleth that of some Ciuilians and Canonists to proue the like absurditie in the temporall state Barthol in Extrau ad Reprimen Glos in cap. per venerab viz. That the Emperour is the Monarch of the whole world as Bartholus hath it and the glosse who alledge these reasons which Sanders and Bellarmine haue borrowed from them for Illorum sunt omnia quae delirant Iesuitae as thus Non est credendum quin Deus instituerit in orbe optimum genus gubernationis because it is said Psal 103. Omnia in sapientiâ fecisti sed illud est Monarchia which resembleth the coelestiall gouernement ergo Imperator est orbis Monarcha 49. Againe quae sunt praeter naturam debent imitari naturalia at in naturalibus semper vnus Rector in corpore cor in animâ vna ratio ergo in orbe vnus Imperator sicut vnus Deus and other the like reasons which are applied to the Pope in the selfe-same termes mutatis mutandis changing the Emperour for the Pope and the world for the Church 50. But I conclude briefly of the Popes spirituall Monarchie ouer all the Church as Franciscus a Victoriâ doth of the Emperours temporall Monarchie ouer the whole world notwithstanding all those reasons acknowledged by him Fran. Victor relec 5. de Indis Haec opinio est sine aliquo fundamento and therefore we may safely contemne the one of the Pope as Victoria the great Master of the Spanish writers doth the other of the Emperour without danger of Marcionisme Lucianisme Porphyrianisme and Heathenisme and such terrours and monsters of heresie as they pretend to vs. 51. And thus much of the second diuerticle or by-path to error which Bellarmine vseth to seduce his Readers Colos 2.8 which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would adde more if I might not offend your patience Bern. but Breuis dies cogit breuiorem sermonem this being one of the shortest dayes of the yeere requires a short Sermon I will therefore conclude beseeching him Aug. sine cuius luce non est veritas without whose illumination we cannot walke forward in the way of truth nor returne from the way of error that it would please him to leade into the way of truth all such as haue erred and are deceiued and so to direct our footsteps that we seeing what is light and truth may by his light finde out also what is not truth and so eschew it to the edifying of his Church the discharge of our duties and the saluation of our soules which God grant for Christ Iesus sake to whom with the holy Ghost three Persons and one God be ascribed all honour praise c. Amen FINIS THE FOVRTH SERMON 1. YOu haue heard of two sleights that Bellarmine and his fellowes vse to deceiue their Readers tertium fraudis diuerticulū his third by-way is 2 Cor. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be transfigured into the Apostles of CHRIST And how is that done Vincent Lirin tells vs Vin. Lirin c. 37. Proferebant Apostoli diuinae legis exempla proferunt isti the Apostles alledged the Scriptures to prooue their true doctrine and so doe they to establish their false Monarchie which hath euer beene the practise of false Teachers whom the Apostle calls operarios subdolos scripturis malè interpretatis errores suos astruere 2 Cor. 11.13 to fortifie their errours by Scriptures misse-interpreted by which sleight Satan did transfigure himselfe into an Angel of light both when he deceiued our first parents and when he assaulted our Sauior Christ For both he and his Ministers know full well by their long practise and good successe in it Nullam esse ad fallendum faciliorem viam quam vt vbi nefarij erroris subinducitur fraudulentia ibi diuinorum verborum praetendatur autoritas that there is no such ready way to deceiue the simple as to pretend the authority of Scripture fraudulently to vnderlay a nefarious errour 2. This therefore is the third sleight to abuse many Scriptures for confirmation of this Monarchie so long vsurped and of late yeares as it seemes by common errour established as iust but such is the nature of truth Greg. Naz. Quae vt Esdrae sic mihi potentissima videtur which seemes to mee as heretofore to Esdras to be most powerfull that they euer fayle in their conclusions and instead of a Monarchie which they affirme they proue a Primacie which we deny not 3. To this purpose and with this euent or to little or no purpose are two twenty Scriptures alledged by number Cic. and yet in tanto conuentu nulla est quae rationem numerumque habeat amongst so many there is none that hath either weight or reason for though the Bookes are De Romani Pontificis Monarchia Petri yet he confesseth his proofes to reach but to a Primacie and he cannot be so ignorant or with any

Colos 2.8 36. For they will proue the gouernment of the Church to be Monarchicall by certaine phylosophicall propositions deceitfully vsed As that there is a Primacie among the Starres Sanders l. 1. c. 5. That there is a Principalitie among the Elements c. 6. That amongst Plants and Trees there is primum aliquid c. 7. That in all liuing creatures there is found one member which gouernes the rest ex vi naturae c. 8. That Birds which flie together haue one Chiefe c 9. 37. Againe Entia nolunt malè disponi and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tho. 1. q. 103. ar 3. Tho. cont Gent. l. 4. c. 76. as Thomas saith out of Aristotle Metaph. l. 2. Againe Optimum regimen m●iltitudinis vt regatur per vnum as the world is by God Tho. cont Gent. All which and a number the like philosophicall reasons either enforce onely a Primacie or if a Monarchie yet a Monarchie onely in temporalibus in particular temporall States to be the best State entended by nature which we deny not 38. But the spirituall gouernement doth not paralele or participate with the temporall in the forme thereof and therefore where Sanders saith Sanders l. 1. c. 3. Vnus est Deus conditor gubernator omnium ergo Ecclesiasticum regimen est Monarchicum and if wee deny it and maintaine an Aristocracie then hee ceaseth not Criminibus terrere nouis Virgil. and threatens vs that we doe fauere multitudini Deorum aut duobus tribusue principijs quae Marcion Lucianus Manichaeus atque alij haeretici ponebant and where Bellarmine concludes Bellar. de Rom. Pont. l. 1. c. 4. Monarchia simplex in imperio Dei locum habet ergo Monarchia est optimum regimen and so best fitteth the Church for as Sanders saith Vt aliquid in rerum naturâ excellens praestans fuerit quo Christus Ecclesiam suam non exornarit id nunquam concesserit is qui sano iudicio praeditus sit and whereas Bellarmine saith Bellar. de Rom. Pont. l. 1. c. 4. that if a man deny this his philosophicall argument he seeth not how we can escape the errors and heresies of Marcion and the Manichees and the heathen Poets c. That they all their conspiracie may perceiue that Non me ista terrent Cicero quae mihi ad timorem proponuntur these Bugge-beares fright me not I will here ioyne issue with them and acknowledge that gouernment to be requisite and setled in the Church which is found in heauen and yet that Aristocraticall Tho. cont Gent. l. 4. c. 76. 39. My first rule shal agree with Thomas Ecclesia militans ex triumphanti per similitudinem deriuatur and for this time I admit of his reasons namely that of the Church vnder the Law it was said to Moses vt faceret omnia secundum exemplar ei in monte monstratum and of the Church vnder the Gospell Saint Iohn saith Apoc. 21.2 Vidi ciuitatem sanctam Ierusalem descendentem de coeló that is as Aquinas interprets it the manner of gouernement of the Church militant both vnder the Law and vnder the Gospell resembles the gouernement which is in heauen in the Church triumphant but in the Church triumphant one onely gouerneth who gouerneth also the whole world namely God ergo in Ecclesiâ militante vnus est qui praesidet vniuersis namely the Pope and so the gouernement of the Church is purely Monarchicall 40. But Thomas and his followers Sanders Stapleton Bellarmine should haue remembred that wee are not heathen but Christian Philosophers and that as there is a Monarchie in heauen in respect of the one God-head so in respect of the three persons it is an Aristocracie three Persons gouerning all aequales per omnia August de temp fer 191. naturâ voluntate potestate aeternitate substantiae as Saint Augustine saith and yet the Father hath primatum ordinis originis in respect of the Sonne and the holy Ghost who yet are all aeterni aborigines as I may say so that as there is found in heauen a Monarchie cum personarum multiplicatione so there is found an Aristocracie in the persons with an vnitie in the God-head 41. And according to this forme and patterne is the gouernement of the militant Church Si summis conferre minora licebit for as there is but vna Ecclesia one vniuersall Church so there is but Episcopatus vnus onely one Bishopricke in that one vniuersall Church and that indiuisus not diuided Cypr. de vnit Eccles c. 4. as Saint Cyprian hath it as there is vna Deu as in heauen and that indiuisus yet there is a multiplicity of persons that is of Bishops all of one equall power and authority and dignitie in the particular Churches of that same one Bishopricke as a Trinitie of persons is found in heauen in one Dietie 42. This one and vndeuided Bishopricke Cypr. ad Anton. Epis in that one Church which Saint Cyprian calls traditionem Dei an olde tradition euen from God himselfe hath the whole world for the Territorie Prouince or Diocesse and euery Bishop hath full and equall power in the whole Bishopricke though by Ecclesiasticall constitutions euery one be limited to his seuerall Prouince or Diocesse and so seeme to haue power but in a part of it but yet as Saint Cyprian saith a singulis in solidū pars tenetur euery Bishop so holds a part as that he hath interest and full power in that whole Bishopricke which spreads ouer the whole world 43. Which appeareth both by the first institution when our Sauiour said to his Apostles in generall and to euery of them in particular that is to Bishops as Saint Cyprian Saint Ambrose Mat. 18.19 and Antiquitie holds it Euntes docete omnes gentes Goe and teach all nations and also by continuall practise for though now for orders sake and by Ecclesiasticall constitutions euery Bishop bee limited to his part or seuerall Diocesse yet that this part is held notwithstanding a singulis in solidum so as hee hath an interest in the whole is manifest by this that though he be bound by Ecclesiasticall Lawes sedere to sit downe and take vp his Seate or Sea in one definite place yet if hee be disposed or commanded for the good of the Church Ire docere alias gentes to goe and teach other nations according to his originall commission hee may performe his Bishoply power with effect wheresoeuer hee liues in the whole world which argues that the whole Church in solidum is his Territorie L. extra ff de Iuris omn. Iud. for no mans power stretcheth beyond his own territorie and therfore the Ciuilians say Extra territorium ius dicenti impunè non paretur 44. So that howsoeuer this vnus Episcopatus seeme to be diuided ab extra euery Bishop hauing a part distinct by himselfe which may make it seeme many Bishoprickes yet ab intra euery

est yet saith he excelluit Petrus in Pontificiâ dignitate But if by the excellencie of his Pontificalitie he vnderstand a Monarchie as their vse is it is an absurd begging of the question if hee meane a Primacie onely the distinction is idle for not prioritie but superioritie takes away paritie 81. It is scarce credible how they haue corrupted this discourse of Saint Cyprian not onely by these vaine glosses but by adding to it and detracting from it to erect this Monarchie which is there demolished To these words alledged by Saint Cyprian Tu es Petrus super hanc petram aedificabo Ecclesiam they haue falsly added super vnum aedificat Ecclesiam suam and omit two or three lines that those words might fit the better This I thinke was begunne by the late corrupters of the Canon Law and so it is found in all or most editions since the yeere 1540. for the Copies printed then before 1525. acknowledge no such words this you finde in the Decrees 24. q. 1. c. Loquitur if you compare these editions 82. From hence it seemeth to haue crept into the originall Author himselfe and because these words fauour their Monarchie they choose rather to corrupt the Author by the false Canon then correct the Canon by the true Author for the Cyprian which I vse was printed at Paris 1564. and hath no such words But if you consult some later editions as also that of Iustus Caluinus aliàs Iustus Baronius that is of him who of a Caluinist for better maintenance became a Papist and so changed his name with his religion you shall finde in his second booke of Prescriptions against heresies which is this booke of Saint Cyprian De vnitate Ecclesiae at the third Chapter not onely those words added out of the corrupted Canon Law Super illum vnum aedificat Ecclesiam suam but in another place not farre off vnam constituit cathedram and some other additions which corruptions are not found in the Canon Law whereby you may perceiue they are so farre from amending that which is amisse that they doe proficere in petus and daily adde more corruptions to the writings of the ancient Fathers to extoll and magnifie Saint Peters Monarchie 83. Thus where Arnobius saith vpon Psal 106. Praedicauit Petrus baptismum Christi in quo in which baptisme or in which Iesus Christi vniuersa flumina in deserto huius mundi benedicuntur vsque hodiè à Petro all the Riuers in the world are blessed and hallowed from the time of Saint Peter to this present day Stapleton reades most corruptly thus and definitiuely of Saint Peter Vniuersa flumina in deserto huius soeculi benedicuntur vsque hodie à Petro all the Riuers in the world are blessed and hallowed by Saint Peter euen vnto this day ascribing that which is due to our Sauiour and his baptisme to Saint Peter and his baptisme belike because hee holds with Bellarmine that all Christian baptisme proceedes from Saint Peter to the other Apostles and so to the whole Church for euer 84. Againe where Arnobius saith in the same place Ipse posuit exitus aquarum in sitim ita vt qui exierit for as ab Ecclesia Petri siti pereat which is either Christus posuit exitus aquarum in sitim Christ by his preaching gaue many floods of heauenly waters to quench the desire of thirstie soules or if you will Peter by his preaching as he passed along sent out many flouds of heauenly water into the world c which is true also of the rest of the Apostles Stapleton makes him to say for Peters greater honour aboue them Ipsum esse exi●us aquarum in suim Stapl. relect controu 3. q. 1. art 1. conclus 3. equalizing him to his Master who was indeede the water of life which whosoeuer drinketh of should thirst no more Surely though our Sauiour Tertul. l. 4. cont Marci c. 3. as Tertullian saith affectauit charissimo Discipulorum de figuris suis nomen peculiariter communicare and tearmed him a rocke as our Sauiour was called figuratiuely yet hee neuer imparted to him his Essentialls to be the water of life that exitus aquarum which should runne along to euerlasting saluation 85. But of these vaine glosses and impious corruptions of the Fathers and Scriptures to maintaine this Monarchie facto finem vbi non est finis That Ber. which hath beene said at diuers times I hope will suffice to shew that Saint Peter had no Monarchicall power ouer the rest of the Apostles who in honour power and authority were equall to him and that all the reasons they alledge for it are false and fallacious and but craftie shifts and by-wayes to deceiue their Readers and leade them to error 86. It will perchance scarce seeme credible vnto their followers that so many men of learning and professors of Religion as are to be found in so many Colledges of Iesuites to say nothing of other orders and Religions should consent to betray so euident a cause with falsifying forgerie and fallacious sophistrie Cic. l. 3. de Natu Deorum seeing Vitiorum sine vllâ ratione graue ipsius conscientiae pondus est If they esteemed not their Christianitie yet the very conscience of these sinnes should be an heauie burthen to them No question their number their learning their profession their outward shew of holinesse and Religion their vnanimous consent in this grosse errour carry captiue many well-meaning people who cannot judge of these their writings 87. And to say the truth Quod tam desperatum collegium Cic. de Leg. l. 3. in quo nemo a decem sanâ mente sit Who would thinke the societie to be so desperately wicked that I say not one Iesuite among tenne but not in tenne Colledges of Iesuites one should haue a sound heart to acknowledge that truth which with so manifold glosses they labour to conceale for those multi tramites those by-pathes which they vse shew that it is via mendax Lactan. a deceitfull lying way which they walke in and that they treade it of purpose to leade men to errour nay ad occasum to their vtter destruction But they haue their reward the same which Lactantius allotted the Philosophers which opposed Christianitie Lactan. l. 5. c. 2. when he saith Quisquis veritatis contra quam perorat infirmare voluerit rationem ineptus vanus ridiculus apparebit 88. I hope I shall not neede in this place to vse his exhortation to our yonger Students Jbid. Ne patimini vos quasi homines imperitos istorum fraudibus illici nec simplicitas vestra praedae ac pabulo sit hominibus astutis And yet why should I not vse it Many of vs haue beene carryed head-long with as slender reasons and as grosse fallacies and corruptions to vilifie and confound the ancient Hierarchie of the Church as those are with which the Papists are moued to maintaine and dignifie their vsurped